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To pass to the consideration of beauty:
If by beauty we mean the primary Beauty, the same or similar
arguments will apply here as to goodness: and if the beauty in
the Ideal-Form is, as it were, an effulgence [from that primary
Beauty], we may observe that it is not identical in all
participants and that an effulgence is necessarily a posterior.
If we mean the beauty which identifies itself with Substance,
this has been covered in our treatment of Substance.
If, again, we mean beauty in relation to ourselves as spectators
in whom it produces a certain experience, this Act [of
production] is Motion- and none the less Motion by being directed
towards Absolute Beauty.
Knowledge again, is Motion originating in the self; it is the
observation of Being- an Act, not a State: hence it too falls
under Motion, or perhaps more suitably under Stability, or even
under both; if under both, knowledge must be thought of as a
complex, and if a complex, is posterior.
Intelligence, since it connotes intelligent Being and comprises
the total of existence, cannot be one of the genera: the true
Intelligence [or Intellect] is Being taken with all its
concomitants [with the other four genera]; it is actually the sum
of all the Existents: Being on the contrary, stripped of its
concomitants, may be counted as a genus and held to an element in
Intelligence.
Justice and self-control [sophrosyne], and virtue in general-
these are all various Acts of Intelligence: they are consequently
not primary genera; they are posterior to a genus, that is to
say, they are species.
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